LEGEND OF DUY-MA-TAM

Chapter VII OBSERVED BIRTHS.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
 

I. INDIVIDUALS

1.  Illusion time

As long as it is impossible to know the boundaries of this world, it is impossible to know where the limits of suffering or happiness of the species exist. Or it can be said that if one cannot take a higher, farther view through the two characters' shoulders, it is impossible to understand in his heart how many sorrows and sorrows and joys and sorrows.

Duy-ma-vajra said to Xa-profit-waving: "This Bodhisattva brings all the sun, the moon, countless stars in all ten directions of the world, put into a pore of a person." Thrilling and fantastic. But in the poem of mankind there are many pictures of fantastic or no less. So, to understand the hidden feelings of that man, the poet brought all the oceans in one eye. The ocean has not less. The eyes also did not grow. But the love and the pure reason is illusory, and charismatic. The object seen, at first sight, is immense and pure. Then for a while, everything wilted back, and vanished with an illusion. Angels and angels now cry for the lost paradise. The petals of this delusion, when blooming, fragrant smell of craving; when it dies, it stinks. However, there is a goddess that whenever the language of the Saints appears, the flower suddenly becomes contaminant. So, how does the Bodhisattva look at life to see the essence and meaning of fleeting moments? To suddenly see the image of Xa-profit-waving in the wind movement of women; and to see the dungeon of the female celestial flower shining in the sublime majesty of the great Thanh Thanh?

Duy-ma-ma has led his Bodhisattva career, from the hospital bed, traveling through every corner of every level of life. From the confiscation of bureaucracy of the Thanh Van; from the bustling streets of Trì Thế, and Thiện Đức; to the radio stations of the Palace of productivity; then he just saw the infinite world on the tip of a hair. Through that hair, and the vast world in it, he showed the Bodhisattva a beginner way of looking at life.

Van-enemy asked Duy-ma-cajun: "How should bodhisattvas observe sentient beings?"

Only ma-ma answer, summed up in two things: false and unreal. It is the actual reality of an elegant gentleman; and also the truth experienced by the Bodhisattva who has absorbed the dharma minister, looking through the nature of existence.

However, in the vocabulary of Duy-ma-ma, all meanings are mentioned when real, when fake; when sometimes not. Therefore, to be able to observe in a realistic way, one must choose an appropriate standing position. Standing to look from?

It is said that, in the past, there was an Sage, nicknamed "Red Horse", [1] after cultivating magical powers, he thought: "If we can see the end of the world. hey, you can also see the end of the suffering. " And he set out on a journey to find the infinite. In one step, he walked from one side of the East Sea to the other side of the West Sea; at a fraction of the speed of a super archer shooting an arrow through the shadow of a multi-la leaf. He went all the time, except when he ate, when he slept, when he had to urinate. But all the life, rhyme does not see the glimpse of what is the border of the world.

It was the overbearing phrase of an angel, which he himself told Buddha. Then he concluded: "It is not possible with our feet to reach the end of the boundaries of suffering."

Buddha agreed, and said, "Tac also does not say that, not going to the end of the border of this world, you can go to the end of the border of suffering." Then He added: "But it is right where the thought-like body, this idea, is only about this height, I can only see the world, see the arising and ceasing, and the path leading to the destruction of the world. ”[2]

This meaning is not only that "Man is a valve of things." Nor does it indicate that "Heaven and Earth are born with us." Everything with us is one. ”

2. The  reality of conflict

Reality often appears before the eyes of the observer as two different worlds from two different shop locations: treaties and treaties. In the position of reciprocity, each existence in the inevitable relationship with others, always contains conflicting perceptions about itself and what is not it. The eye cannot perceive what is not rupa. The five consciousness can only exert their effects precisely in geometric space and linear time. When Duy-ma-ma displayed magical power, the frame of consciousness of consciousness was broken. One can see the whole Mount Tu-di in a mirror that is less than 2 inches in diameter. It is just a projection. Illusions may be more beautiful than realities; but it cannot be a safe refuge for us when the world is in danger of collapse. Meanwhile, as the saying goes, those who witness one of the angelic manifestations of Duy-ma-ma, the basis of his existence completely transformed. Radical change so vision, optical vision, also change. Then reality appears from a different contemplative position: the absolute, or absolute contemplation.

Each vision still carries in it the true image of existence; and thus truth appears on many different levels, conventional truth and ultimate truth. Each human community exists and lives within its own geographical and historical boundaries, forming particular values ​​that are universalized and absoluteized into the truth of life. In order to protect those particular values, to protect the truth that is so universal and absolute, this community often conflicts with other communities without sharing its perceived values ​​as universal. So, how could the 32,000 death squads from that huge world of tu-di generals be accepted in this tiny Ta-world world? And sentient beings from the world of Joy, where language is incense, can come here to listen to dharma, where language is sound? Mankind has witnessed brutal wars between tribes, as well as between nations, because of conflict of values; So, is there competition between generation worlds, if such worlds exist, because of the dirty contradictions? Such a hypothesis may seem like a joke, but in a sense it intentionally describes the state of constant internal conflict in each individual, when he or she reflects and reflects on the nature of existence and relationship. between us and the world. This conflict has been described by Ca-lettuce above as a deep cry that shakes up the three thousand great heavenly beings.

Therefore, after listening to Ma-ma-taka to explain to the Great Text on the paradoxes of the Bodhisattva, which in a sense these contradictions are full of taboo contradictions, Bodhisattva-vengeance repeatedly asked, "How should Bodhisattvas observe sentient beings?"

3.  Restaurant reality

Whenever referring to the reality of persecution, or absolute truth, linguistic, reasoning, and thinking of Du-ma-ma is full of elements of rebellion, paradox, transcendental and super-rational; But when asked about the daily activities, the meaning of the Bodhisattva's religious practice in daily life, among the competing groups to survive, among the thirsty living beings, they are competing to lick an imaginary secret drop on the top of the sword. sharp; The language of Samantha suddenly adheres to a reasonable standard that does not go beyond sensory experience and the reach of mortal consciousness. In this sense, the Bodhisattva's reflection on human life and the world is not different from that of the Qing Dynasty.

Duy-ma-working said, "Like the magician observing the illusion that he created; Bodhisattva should observe sentient beings as well. Just like the false position looked at the moon in the water; look at yourself in the mirror, look at the fire when the heat is hot; as the echo of a call; like clouds floating in the sky; like bubbles; like bubbles on water; like an empty banana core; like a long flash of lightning ... "The content of this passage is not different from the many passages that Buddha taught to the Quan Yin Bars. For example, in Samyutta, the Buddha taught: "Contemplating like a bubble, feeling like a bubble of water, seeming to be dizzy, act like a banana, wake up like a delusion ..." [3]

Here, as well as the legal solution on the sick bed for the home, Duy-ma-ma still instructed to start his own self as contemplative object. The practice is always the experience in itself, seeing and knowing there what is true, what is false, what is sustainable, what is fragile. The experience of practice is not the illusion of unfounded reality, letting go of the imagination.

Just like the disciple, by means of the dharma, he perceives the impermanent, non-self nature of this self in this Land, and from that kind of mind perceives the impermanent, non-self nature in the higher realms; likewise, the Bodhisattva contemplates reality to gain self-interest experience, and from there expands the contemplation to gain benefits. So, in the analysis of Mahayana practitioners, the Duy-ma-yi's explanation in practice empirically reflects on both sides; on the reality of self, contemplation of non-self; in the present reality, contemplating the emptiness. It is contemplation to realize the cause and not France.

Hue Vien cooperates with the following paragraph, the Bodhisattva cultivates four boundless minds which are mainly from immeasurable, this illusory projection segment to be inconsistent (the nature of being is not) in accordance with the law of love, and the dharma not consistent (all exist not) corresponds to ungainly. [4] Sentient beings, predestined and unconditioned, are the three distinct levels of loving kindness. Because all products take beings as objects; Bodhisattva contemplates sentient beings because they want to benefit sentient beings, so the mind from taking beings as objects, from beings, that arise, based on them, is magic. That is sentient beings from, ie from the mind to take beings as objects. Contemplating on the dharma, seeing clearly their illusory and unreal nature; that slap from the heart. Salvation is an absolute compassion, arousing not due to conditions. Huiyuan said, ungainly from in the dialogue of this Duy-ma-ma this take Future as an object. As the Nirvana Sutra says, onions from the heart of kindness take the poor beings as objects. Great Master Tathagata permanently escaped from poverty also suffering immeasurable peace of mind. Bodhisattvas want sentient beings to also feel bliss like Buddha. [5]

According to the explanation of the Thien Thai, starting from the second product "Means" until now, Duy-ma-cajà has cleverly guided the practice, accomplishing the first stage of the three bars: spare time. The seventh product "Buddhism", the second stage: spare parts do not enter prices. The next product, "Entering duality," the third stage: the central government. [6] First of all, y on the empirical reality, contemplating their nature, such as nguyễn, whose false meaning means No. This is called the dual truth, ie, on the conventional and relative truth of the world, according to the mundane, whereby all existent realities, and on the absolute truth, the base, accordingly, all not entity. But the Bodhisattva does not permanently abide in No. Although in the bodhisattva's contemplation, all are false, the world which is false but also false, but because sentient beings have not realized it yet, they must immerse themselves in suffering, so the Bodhisattva advances to contemplate from emptiness and enter. That is equality shop. Finally, there is the contemporaneous reflection of both emptiness and emptiness, called First Chinese Buddhism. [7]

Covenant is based on analysis and analysis. [8] At the beginning, according to the custom, contemplating sentient beings is false. This is an answer of Duy-ma-ma: "As a magician observes the magic creature you create; Bodhisattva should observe sentient beings as well. " Phase two, according to the footsteps, observing the nature of capital. This passage contains 43 categories of false, unreal realities, based on the translation of Xuanzang.

Although there are different interpretations of the sects because of differences in the way of practice, the main point in this text is that the Bodhisattva y on the actual contemplation of the practice develops from the mind. In other words, the Bodhisattva's compassion is based on an awareness of the nature of existence and the being of being. It is impossible to initiate the mind without the realization of wisdom.

III. MIND DEVELOPMENT

1. From the worldview to the people

Above, although the question of Van-enemy is the observation of sentient beings, how does the Bodhisattva perceive sentient beings; In the Duy-ma-Buddha's explanation, sentient beings are perceived as an individual of the world, a dharma in all dharma, governed by the laws that exist as all things exist. It was a cold stare. If the world and sentient beings are dreams, and the scenes of the dream in which all joys and sorrows are all false; then, one who has realized the dream, is awake, has no interest in it. Therefore, Van-enemy asks: If contemplating like that, how does Bodhisattva develop loving-kindness?

The same meaning is given in the Sutta, after listening to the Sāriputta that explains the bodhisattva practice of the bodhisattva by the pure precepts, which redirects the mind to the end of the attainment of the First Jhana, Mani Tu Tu Then asked, "If everything is like illusory, absolutely does not actually exist, how can the Bodhisattva redirect to the end of the mind? Sāriputta Tu replied, "If all the dharma have an intrinsic part which is not illusory, then the Bodhisattva is absolutely unable to divert to the mind Most of the design ... Because of the work of skillful means, the great bodhisattva word for all sentient beings. Due to the skillful means that the Bodhisattva knows all the dharmas is None; and also because of that skillful means, Bodhisattva does not intentionally remain in the truth of absolute tranquility ”[9]

The Bodhisattva contemplation is like the contemplation of Thanh Van, that is real wisdom. The use of wisdom is the means, but the substance of the medium is great compassion. As a wise person, aware of the devastating risk of a flood stream, it is impossible not to recommend those living in the waterfall's flow. As well as the Bodhisattva, the light from the bodhisattva's wisdom eye, when contemplating reality as illusory, simultaneously experiences the suffering of sentient beings engulfed in that illusory waterfall, so that voluntarily becoming a human being friend of all. The Buddhist scripture of Prajnaparamita says, "The Bodhisattva cultivates Prajnaparamita and accomplishes righteousness. With that wisdom, the Bodhisattva, aware that sentient beings are being shackled and imprisoned in the prison, starts to give relief. At that time, Bodhisattva was supported by great compassion, and by the pure nature that observes along with countless innumerable beings, sees that there are sentient beings who create countless cockroaches, that they will have to be alerted to suffering, or that they will fall into the wrong view; seeing that immediately initiates great compassion, praying that we will take refuge for sentient beings, eradicating all misery for them. By thinking like that, neither dwells in that general nor dwells in the other. That is called the wisdom light of the Great Bodhisattva. ”[10]

Such a bodhisattva is like a talented, cunning and courageous man, along with his relatives and friends who are traveling across the dangerous desert. Of course, he could safely cross that desert himself; but he also cannot abandon everyone.With all sincere love, he is not afraid of danger to the self while with cunning to prevent all calamities that may unexpectedly strike the loved ones of themselves, covering and comforting them in their terrors. “Bodhisattvas, too, have mercy on sentient beings immersed in the samsaric misery, so they single-mindedly recite compassion and compassion, supported by the goodwill of victory due to the practice of Prajnaparamita. , supported by the skillful means of the Buddhas, to accumulate merit towards the Vigil of Righteous Awakening, though it is void, General, Voluntary,

Contemplating the nature of No without realizing No, not dwelling in the boundary as the reality of nature Unlike his own realm of security, the Bodhisattva still has to roll in samsara like all other sentient beings. As Duy-ma-ma said to Van-enemy: “Si and love are the sources of my illness. Because of all sick beings, I am sick. As soon as all sentient beings reach the spot where they are not sick, my illness will be gone. Why? Bodhisattva, because sentient beings that go into samsara. There is life and death, then there is disease. If all sentient beings are free from suffering then the Bodhisattva is no longer sick. ”[12]

2. The  four brains and mindless mind

How does bodhisattva develop a compassionate mind? Practicing words, compassion, joy, discharge; the four immeasurable minds that Buddha taught to the Shravakas. At one time, Venerable Ananda led young monks to the Buddha, requested Buddhism, how to guide young monks to practice. Buddha taught, "Ananda, I have taught you about the four immeasurables. Bhikkhu into monk and stay the mind corresponds to the word, filled in one direction, up to four directions, up and down ... practice these four immeasurables so that the monks can be at peace, mind and body are not bothered, all their lives are cultivating ... ”[13]

These four immeasurables are also known as the four cylinders. [14] These are the four thoughts for a person whose life is considered to be compatible with the Brahma, and with that mind after being reborn into the world of Brahma. Most A-Ham said, there is a God called DaiPham, dominating a thousand worlds, supreme nothing to overcome. If the Bhikkhu gapotu practices these four pillars, the mind can encompass a thousand such worlds. Monks want to transcend the sex world to live in the Brahma world, practice these four immeasurables. [15]

One time, when Buddha was in the kingdom of sentence-slap-la; Then two young Brahmin compete with each other about the road leading to Pham Thien. Of course they were all based on the same religious creed propagated by the Vedic Sacred Scriptures, but each understood in a different way according to their own traditions. Two people come to Buddha, suggest that they have to. The Buddha did not reject the existence of Brahma, and explained to them that one can only go to Brahma, to live with Brahma, those whose minds correspond to Brahma qualities. That mind is four immeasurable: words, compassion, joy, equanimity. [16] In other words, if understood according to their religious beliefs, accordingly, Brahma or God is love; then, a person with a vengeful mind cannot live with a person whose mind is always filled with love. Thus, Buddha simultaneously rejected the traditional view,

If you practice the four immeasurables as the four Abhidharma, the highest meditation the practitioner can reach is the Sage. Because, the result of the first heaven is the Brahma realm, divided into three levels of theoba which are different in the First Jhana. Those three levels are, from below, the Brahma, the realms of the people of Brahma, the souls of God's people in Heaven of the Kingdom of God. Higher, is the father Pham Thien, the international, or the gods of Brahma; the saints in heaven. The highest, only one person, is the Brahma, the lord of a thousand worlds; Considered to be perfectionist, almighty, but limited to a thousand world only.

Beyond the Universe, the levels of meditation are achieved by various mental states. According to the explanation of the Ministry, infinite wedding practice needs to be based on the First Jhana and the Second Jhana, because in this season, the wedding is present. Three immeasurable remains y on six sites that practice, ie four meditation, the position and mediation; or just y on the five locations, except for location. [17] Huu bo also said, the highest achievement of practicing from immeasurable is to attain the Pure Land, the highest third floor in the Third Jhana. Amitayus immeasurable, the highest reaches No boundless of heaven, the first of the four infinite. The highest level of enlightenment, the highest attainment of the Heavenly Awakening, the second of the four boundless colors.

Thus, the four immeasurable if practiced as the four pillars, only worldly purpose, expect the results of warning in the gods. The four immeasurables practiced by the Shravakas are also directed towards self-seeking purposes, as one of the appropriate training methods to counteract greed. Like rhetoric to treat the yard of anger, compassion for the mind, harm to others, for the joy of treating the mind of being impatient (dissatisfied, dissatisfied), and for the treatment of desire for greed. [19]

Although, as in the sutta cited by the Purification, when a bhikkhu comes to request that the Buddha teach only one dharma, he will take the dharma to practice in order to attain enlightenment, and at first the Buddha did not have much faith in This bhikkhu's training ability should teach the four immeasurable minds, cultivate the mind of liberation with compassion, compassion, joy and equanimity; practice is often seen as a chariot, as a basis, an effort to practice , accumulated, until perfection. [20] However, the next followed is the practice of four pillars to eradicate defilements and attain Arahantship. Treatment, ie suppression, not completely eradicate these defilements. Therefore, the Huu Huu said, four unscrupulous practices can only treat four obstacles but cannot eliminate the enchanting and disturbing emotions. [21] The reason is explained, because the meditation that is the basis for these four immeasurable practices has piracy and has no effect on eradication. In addition, they are the winning effects, meaning only on the wish, or on the judgment of freedom rather than judgment by reality. However, they can also be practiced during the practice phase, which is the standard practice to suppress obstacles before actually eliminating disturbing emotions.

In a way of saying, such immeasurable tubing is the exercise of wishes. Use that as a tool to address obstacles. As for sentient beings living peacefully, practitioners take that as the object that arouse kindness, hoping that all sentient beings will be peaceful. Also, when cultivating immeasurably, the practitioner spreads his mind to all sentient beings who are suffering with the wish that all sentient beings will be free from suffering. Such arousal is winning the mind-intent rather than being sincere in the mind. Such thinking as The Body says, is just a wish, not really making them thereby enjoying it and escaping suffering. So, is it not crazy? Thinking is, practicing with the mind towards the things will not happen as the mind. Of course not crazy. Because basically, the a-da-da, ie the mind or intention of the practitioner is true. In other words, those are true wishes,

That is the nature of the four quantities, practiced by the Qing writer.

3.  Four immeasurable and three objects

The Mahayana people also receive the four immeasurables, basically, the four pillars. In addition to the main meaning of mindlessness is the opposite of obstacles as in the practice of Thanh Van, in Dai thon also mentioned three other characteristics of the four cylinders or Infinite. Strictly speaking, he said, “Four pillars of four pillars are infinite: words, compassion and joy. In it, the four immeasurables of the Bodhisattva have four characteristics: 1. Treating obstacles, that is to treat obstacles, means to suppress disturbing emotions. 2. unanimity, the special antidote due to the attainment of undisclosed position. 3. Turning the scene, towards the image of sentient beings, dharma and ungodly. 4. Born, perform the career of vengeance to mature sentient beings. [22] That is, the four immeasurable texts aim at the sole object of sentient beings, while the Bodhisattva remains on the object as the dharma to reflect the nature of being,

Y on such objects to distinguish, when taking sentient beings as objects, the four immeasurable or four Scope is practiced in the sphere of Sexuality, common to ordinary and non-pagan people. teachers only wish to be born in heaven, to be born in the Kingdom of God so that they can meet God there. The love of sentient beings in the Land of Sex cannot take over the upper realms, The Realm and the Formless Realm. Therefore, when the Sutta says, "mind possesses the word, covering all directions" [23] refers to the space of the sex world for beings who have not separated from sex, or who have not acquired the first Jhana. Moreover, on the object of being sentient beings, it is only contemplating the conditions of their suffering or suffering without contemplating the nature of their being, that is, subjective manipulation of mind. [24] Due to such subjective nature, the brain part cannot be eradicated. Disturbance can only be eradicated with a true perception of the nature of existence. Also, they were only suppressed. In other words, only when the mind concentrates on the object is contemplation, contemplating the existential nature of the law, only then will eradicating defilements. [25] Therefore, Du-rigói, the four immeasurable practices with the object of being sentient beings are common practices for both ordinary and non-ordinary people. Taking the dharma as an object, is a real or private practice of the Shravakas and Pratyekabuddha. Ungainly, that is, the indiscriminate statues is the separate practice of the Bodhisattva. [26] the four immeasurable practices with the object of being sentient beings are common practices for both ordinary and non-ordinary people. Taking the dharma as an object, is a real or private practice of Thanh Van and the Pratyekabuddha. Ungainly, that is, the indiscriminate statues is the separate practice of the Bodhisattva. [26] the four immeasurable practices with the object of being sentient beings are common practices for both ordinary and non-ordinary people. Taking the dharma as an object, is a real or private practice of the Shravakas and Pratyekabuddha. Ungainly, that is, the indiscriminate statues is the separate practice of the Bodhisattva. [26]

In particular, ungainly is explained as the practice of the Bodhisattva from the eighth place upwards. There, Bodhisattva came to the object of Truth as to contemplate. When attaining the law of infertility, [27] then all good roots are perfect, and all defilements are eradicated, due to body and speech, from which immeasurable medicine on which to manifest them is completely net. [28] The eighth place of the Bodhisattva corresponds to the Arahantship of the Shravakas, where defilements have also been eradicated, and the body of speech is pure.

4.  Contemplation tu Vo Luong

The practice of kindness as described in Mahayana and solemn Mahayana is beginning from the point of obtaining sentient beings as objects. It is a social charity cause whose purpose is to eliminate the suffering of sentient beings. Doing so can only expect blessings in the realm, the highest is heavenly Brahma. The Saints do not observe worldly suffering as a result of a series of psychophysiological reactions. the impermanence of acts, that is, on the dynamics of all phenomena, which inevitably leads to disintegration and collapse. Observe that, "rupa is impermanent. What is impermanent, that is misery. What is suffering, that is not self. That is not mine. I am not that. That is not my self. On the basis of that perception, the so-called sentient beings or sentient beings are mere combinations of impersonation; there does not exist any being as a being. Therefore, when the Saints practiced the four immeasurables, it was said that they spread their kindness on all sentient beings in one direction; from the east, to all six upper directions. But because sentient beings are beings, they cannot be taken as objects of practice; Therefore, the object that the disciple directed to manipulate loving kindness is the dharma.

In the two passages guided by A-function and Nikāya above, Buddha taught the four immeasurables as the preparatory weak dharma as the basis for higher practice for the young monks or bhikkhus who are not very motivated. Because the subjects here are not inanimate objects like earth, water, breath, or corpses outside the graveyard, but specific people who have some kind of social or kinship. . Focus ideas on the objects close, easy to recall, with the most emotional sentiments, to gradually eliminate bad ideas, the unwholesome evil. Speaking psychologically, the young monks are encouraged to practice the four immeasurable, considering it as a psychological training to be able to live a life of seclusion, seclusion, without feeling lonely in the deserted mountains. .

Bodhisattva practices from the beginning of the heart of society, so the access to all human suffering is inevitable. Practicing the four immeasurables is y on the a-da-da, on the will of the will, that is, on the heart, on the fervent and always-looking aspiration, wishing to cleanse all the sufferings of the world. Thus, the starting point of action is towards sentient beings as objects. As the Kam cang says, the Bodhisattva practices bringing countless beings to the bliss of Nirvana without seeing there being sentient beings. Right here, Van-enemy has pointed out contradictions as internal conflicts when Bodhisattva runs from like that. Not seeing beings as real beings, but deeply experiencing sentient beings deep in the sea of ​​misery. Duy-ma-vajra explains the words of Bodhisattva including all three aspects,

In the explanation of Du-ma-ca-nà, the three objects of onions are not separate from each other, but each object still has its own characteristics according to which to apply contemplation. First of all, y on the projection of No according to which all existence is unreal, all sentient beings are like illusory, Bodhisattva from non-object, ie ungainly from Duy-ma-jamaic as the passing away from. The passing away, because the nature of existence which does not arise does not kill. Bodhisattva perceives the dharma as No, all phenomena are false; suffering or bliss are false phenomena. Bodhisattva itself does not see suffering or bliss, but at the same time also knows that sentient beings are suffering from suffering. Bodhisattva is not sick, but because sentient beings are ill, Bodhisattva Such kindness operates naturally, Depending upon the calculation. Bodhisattva loves beings, it is unconditional love,

The next series of concepts in this explanation of Duy-ma-ma is description of the essence of wordlessness. In short, ungainly the word described here is also the qualities of contemplative wisdom.

In ungainly words, as we have seen, there is no shortage of sentient beings and conditioned conditions. The concept of the practice of Arahant, up to Buddha, explaining the Bodhisattva expressing from the heart to the object of dharma, is based on what has been realized and taught by Buddha. That is the purification of infection.

Finally, the action with the sentient beings, Bodhisattva practice from specific with thirteen-la-honey. Almsgiving is dharma, almsgiving is sentient beings; the pàrami is accomplished as transcendent reality, from which to flow from ungainly.

Above is the narrative paragraph about the qualities of the word y on the objects. In practice, this kind of explanation should be understood as the act of acting according to the order of the hierarchy, corresponding to the three great times of the Bodhisattva's practice: the stage of the ordinary before the First Form; second, from the beginning to the seventh land; after all, from the eighth Immobility to the Buddha.

The Bodhisattva in the ordinary stage, when he practices, so that the kind heart will not waver and lose before their infinite suffering that the finite kindness of the ordinary human being cannot embrace, hence the act of love for sentient beings but at the same time contemplate the existential nature as illusory, unreal of sentient beings. Bodhisattva practices words as passing away, as being avoided, etc.

Upon entering the Land, due to the process of accumulating the merit of merit by virtue of virtue, due to the contemplation of No of the dharma, the Bodhisattva attests the truth, sees a part of the Truth as, then appears in the midst of the world, and acts from such as A-la-Han, such as Buddha. From the mind arises from the results of Bodhi or enlightenment. In this, the word Bodhisattva is not merely equal to a-world-da, or vow; but is specific verb by the three paramitas: laboratory, precepts, rings, effort, concentration, wisdom, means, vow, force, and mind.

Finally, from the eighth place, the Bodhisattva is not wavering between samsara and nirvana, so he acts by giving birth, showing the supernatural powers to re-educate and form a world in which they live peacefully. lost in direct, inwardly, not deceiving, not practicing.

Above is a thorough explanation of the nuances and qualities of onions from the three objects. Next, Van-enem asks about the remaining three immeasurables, but only briefly.

Regarding the basic meaning of the four immeasurables, the sentence of Amnesty [29] says, "First of all, the thought of the bliss we feel or touch in the Buddha, the Bodhisattva, the Literature, the Pratyekabuddha, one wishes all. sentient beings feel the same way. It is the practice of immeasurable compassion ... Contemplating sentient beings immersed in the sea of ​​suffering, one wishes them to be suffering. It is immeasurable onions. Contemplating the event of beings being free from suffering, to be at peace, the practitioner starts the mind depending on joy. That is the infinite wedding. [30] Practicing immeasurably, one observes sentient beings with equal and unbiased mind, this is the practice of the four immeasurables in the negative aspect.

The definition of Dugi's thesis is, first of all, in the same negative sense. The commentary says, "For sentient beings who wish for peace, the Bodhisattva arises upward the will, predestined to all ten directions, abiding on the unconscious awareness of sentient beings (with the wish for them to be at peace). It is the sentence of friendship with the word ... For sentient beings, the Bodhisattva begins to increase the upper part of the desire to eliminate suffering, predestination throughout the ten directions with the mind of possession and compassion. For sentient beings enjoying bliss, initiate the upper bliss according to their joys and conditions in the ten directions with the mind of friendship with joy. For sentient beings who are not miserable, not stray, nor are they suffering or feeling bliss, in order, in turn, in order to increase their will except the delusion of delusion, greed, hatred and attachment, are bound to the ten directions with regard to their friendship with equanimity. "

Here, in the definition of the Shakyamuni Buddha, the immeasurables are perceived from their positive aspect. Although Ma-lam said, the Bodhisattva of compassion is to share all the merit that he contains for the group. people. Such merit can be understood both in the material sense and in the spiritual sense. So, to say compassion is a painful aspiration, then this is not just a wish, but a commitment in saving work.

About tu Hy, Duy-ma-c necessary to say, for the achievements of the benefit of sentient beings, the Bodhisattva initiates the mind of joy, rejoicing, without remorse. That is, always supporting and encouraging good works, benefiting many people. Saying no regrets, that is, without hesitation. Finally, renunciation, is the practice of merit in a fair way with an infinite mind.

At this point an important question arises: the Bodhisattva performs four immeasurables, bringing love to all sentient beings, even in a world full of awful fluctuations, filled with such things, how to hold on. be the mind does not waver? Only ma-ma-say, then the Bodhisattva rely on the Buddha's Great Self. Buddhists do not believe in the existence of a superior God. However, as mentioned above, practiced within the ordinary limit, the four immeasurable are the four pillars, that is, the path leading to the pillar with the Brahma, which can enter the nature of the Brahma. the four immeasurables are within the limit of sentient beings only. The Bodhisattva pratters the mind, cultivates four immeasurably to solidify the Bodhi mind, also starting with the object being sentient beings, but turning the object towards the Buddha as a cardinal. The object and the paramedic is the Dharmakaya Buddha, with Nirvana attained by Buddha be personified or deified into a self. That is the personality that manifests the power of pronouns and great compassion, is an infinite source of spiritual energy that always bathes the Bodhisattva, strengthens the Bodhisattva, which means blessing the Bodhisattva in every obstacle when practicing the religion. In the depths, the meaning of the refuge of the Bodhisattva has its origin in the infinite. Cosmic, is the original cause of good and evil. Because the cosmic basis should all depend on predestined. In other words, the Bodhisattva understands the interdependent origination, realizes the dhammas arising at birth and then ceases to be dependent and interrelated with each other. . It means the powerful Bodhisattva blessing in every obstacle when practicing. In the deepest sense, the meaning of the refuge of the Bodhisattva has its origin as emptiness. Cosmic, is the original cause of good and evil. Because the cosmic basis should all depend on predestined. In other words, the Bodhisattva understands the interdependent origination, realizes the dhammas arising at birth and then ceases to be dependent and interrelated with each other. . It means the powerful Bodhisattva blessing in every obstacle when practicing. In the deepest sense, the meaning of the refuge of the Bodhisattva has its origin as emptiness. Cosmic, is the original cause of good and evil. Because the cosmic basis should all depend on predestined. In other words, the Bodhisattva understands the interdependent origination, realizes the dhammas arising at birth and then ceases to be dependent and interrelated with each other. .

II. THIEN WOMEN TANHOA

1. The moon under the water

The final dialogue between Van-feudal and Duy-ma-naka about the nature and illusion of existence is the question of Vindict: "What is the basis of this discriminating fictional reality?" Only the ma-ma-answer: "Crazy idea." [31] What is the root of crazy idea? What is not standing. [32] What is the root of that which is not stable? What is not upright is not rooted. All are erected on a non-erect root. [33] At that moment, in the house suddenly appeared a flower scattering flowers. What do you appreciate here?

We have narrated the response of the dialogue using philosophy and language. All known attitudes are abstracted to be rearranged into an order in the world of reason, conventionalized into universal values ​​and absolute truths for all. In that world, one was told to search for a horse. He searched and found nowhere, in all places, nowhere to find a horse as a horse. But people know, there is a horse, and there are many horses that exist, already exist, and will exist. They are black horses, red horses, white horses, black horses, cyclo, and white horses. However, when searching, no one found a real horse. Because, he reasoned, "A white horse is not a horse." If it is not white, it is red; if red is not black; but no horse is a black and white horse. That thought and language led us to paradox, playing back the common sense: there really is one and many horses, as well as an orange there, which we see, we grasp, and we eat; but what an orange is, itself cannot perceive. Or to say like Nagasena: Milanda the king came here by carriage, but the king showed what the carriage really was, the king could not figure it out. The king can only see this is more and more, this is the rim, this is the barrel, and so on. If we go deeper, when we say this is a frame, but ask what the frame is really, the person cannot show. Until finally, reality suddenly disappears as the illusion comes and goes. But that is only reality in philosophical thinking. In fact, people still have a carriage to go. Still have a trunk to decorate the comfort, for splendor to both enjoy and flaunt our egos. The reality that we are living in reality, Van-enemy calls it the delusion of discrimination. Where does this disparity hope come from?

Speaking in a conventional language, we think before the world of illusion, realism. We live in a world of discrimination. When King Milanda wanted to move fast, he needed the means. He gathered all that could be collected into a vehicle, called a carriage. The eye needs to look like the stomach needs food. Therefore, the eyes cannot exist without looking. He looked at nothingness, saw a hair. We are not talking about seeing or seeing. But knowing that, and knowing it very well, the eye is seeing a strand of hair in nowhere. Call it hair, or turtle fur, or rabbit fur, depending on the condition of the eye it sees, and the mind it is looking at. So, when looking, there is no one self to see, nor does there exist a single thing to see. Our real world is woven together by endless existence, which takes one away, then the world becomes void, collapses. Such a world is the structural image of an infinite, infinite network. I was like a little girl playing with a pen and paper. Each of the black dots is dotted on the paper, linked together into points, lines, and the points and lines are woven together into the image of houses, mountains, flowers. All of these sketched paintings are an unrealistic structure, calling it the discriminating delusion. Let's call it an illusion. It's just a linguistic convention to name a reality we experience. But from that illusion came many complicated things: sad, happy, happy, angry. Beings accumulate what it has experienced, lived with the eyes, with the ears, through the touch of flesh; those experiences are accumulated as seeds in the storehouse, waiting for the right time, the right time, qualify soil, water, fire, Wind inside and outside to sprout. It will reap and eat what it has sown. There is nothing else it can eat, but what it itself has accumulated and cultivated. Tatu feeds on his own illusions. Toxic or nutritious, to lead to destruction or development; it is the chain of suffering and happiness that we must accept. Whether reality is an illusion, is real or unreal, that we cannot lie to ourselves, that we have been, or are suffering from, the illusion we have built up. Like a little girl who cried at the fall of the castle she had lifted from the sand on the sand. to lead to destruction or development; it is the chain of suffering and happiness that we must accept. Whether reality is an illusion, is real or unreal, that we cannot lie to ourselves, that we have been, or are suffering from, the illusion we have built up. Like a little girl who cried at the fall of the castle she had lifted from the sand on the sand. to lead to destruction or development; it is the chain of suffering and happiness that we must accept. Whether reality is an illusion, is real or unreal, that we cannot lie to ourselves, that we have been, or are suffering from, the illusion we have built up. Like a little girl who cried at the fall of the castle she had lifted from the sand on the sand.

At the height of the dialogue between Vanity-Duyen and Duy-ma-ma, the ground on the ground suddenly disintegrated, but the standing still did not feel the movement. That experience is hard to grasp with our eyes and ears in a world governed by the laws of relationships that exist. Like a person walking in the dark night in the middle of the jungle, suddenly seeing everything around him appears through a strange light. Until he caught sight of a pond of water, and saw the moonlight down there, at that moment his mind suddenly woke up with the moonlight to see the surrounding scenery in a different vision, in another world, though all Everything remains in their place. This is a specific experience not easily acquired through conventional language narration.

A circle on a blank page, in the relationship existing with the page, is just a circle, not something else. But when many dots, lines or curves or straight lines are added around it, then, in relation to all these lines, the circle suddenly becomes the moon, the sun, or something else. observing, enjoying, also depending on that change, sadness, nostalgia, love hate. Just a sudden look that sometimes changes the fate of a person's life, and can also change the image of the world in it with countless beings being tormented or happy.

A circle, dots, curves, in existence exist, they exist as the reality of silence in the world of ignorance. They lie dormant in their taste and physicality. But when connected to each other, structured into relationships, all of them suddenly stood up. They appear as if they are not, yet each one remains in its place, its original being. A line of lines suddenly stood up to form a tree. Curving curves suddenly stood up into mountains. All stood up in unison, nothing stood up.

Such a world is so breathtaking, that the limits of the ear cannot reach, knowing that it is constantly present before the eyes. It is the moon under the water, but when appearing, the world lights up, countless grains of sand in the correlation endlessly rise up into forests, streams, plants, villages. The shadow of the water bottom is the symbol of the appearance of the world. The shadow gained another stylized level, it became a goddess glowing with the sun. Indeed, the scene presented before us is just an image that appears from anogra, the image of the real world that has been turned upside down, from a passion for delusion, but the reality of that reality is often still, but the eyes and ears do not experience, ineffable language, unreachable thinking. That reality is as beautiful as the Thien Nu with flowers of the sky. The limit of conveying the reality of the language is only up to that level. Beyond that level, eyes are blind, ears are deaf. Has tongue but like dumb.

Anyway, the splendid beauty of that unspoken immovable reality for us can only be learned through the process of grasping language. The words exchanged between Vengeance and Duy-ma-nak do not necessarily be rare things heard in ordinary people's lives. The words that sound like honey pour into the ears In fact, honey poured into theaindai did not bring us anything pleasant to say; but the words were told, everyone felt like it was really sweet, but they didn't know where it was sweet. These words often in many cases contain roughness, vulgarity, vulgarity, and triviality, but when a genius poet places them in a series of relationships, the listener suddenly feels flustered.

2.  Immaculate sky flower

At that time in the realm of the Only-ma-ma-a-female, when listening to the Great Bodhisattva discuss the truth, she was very appreciative and visible with countless flowers scattered. Hoarui on the Bodhisattva body, immediately fell to the ground. Flowers fall on the Great Thanh Van, immediately stick to it. They use the great magical power to brush off, but the flowers are still there.

The description is full of drama and drama. A beautiful goddess with a brilliant sky is an image in contrast to the majesty and poise of the Qing elders; those in a part of ancient Buddhist literature describe that the body and mind were ashes as ash . So they manipulated the great power of divine power, which can move the great peak of tu-di but could not budge a small flower clinging to the body. The whole of philosophical dialogue is transformed into images of existence in life; The contradictions in thinking and language need to be brought to fusion in a diverse reality.

The goddess asked the Xa-profit-waving, why did the Great Qing government brush the flowers off. He answered: because they are not legal, inappropriate, or adaptable. This is an idea, an awareness of a reality that is difficult to find the exact word to describe. We repeat it in everyday language: if a vase, even a branch, is not in its place in a room; the room will lose some value, and the quality of the flowers will be lowered. So, though the sky flower is sticking on the body of the Dai Thanh Van, is a kind of deformed structure. One should not be aware of the narrow-mindedness of the texts in the interpretation of the goddess to simply say that they have a strong attachment to flowers, but like bodhisattvas because they are no longer preceded, flowers cannot cling. sticky.

Attachment or non-attachment, that is the problem of thinking structure according to the context of thinking; is the structure of the world in the relationship of consciousness and the world, in the relationship that exists of all.

The goddess said: "In this skillfully proclaimed law, the discriminators, the discriminatory details [34] about renunciation, are really not suitable." Understanding that conventional language is putting the mass into a disciplined population so that one can depend on it to exist for a finite amount of time. Within that discipline, when pairing a ca-sa, an average bowl, a round head and a square top for a male son, he was called a renunciate, with the disciplined religious practices to observe, in every activity of communication, going stand and sit. That is called discrimination, is the rearrangement, adjustment of all relationships inherent in the expected conditions. Add a dot, or a semicolon in the middle of a sequence of words, the meaning of the variable statement in the new structure. Also, add a flower to a scene, the space changes. So, when attaching a sky flower to Thanh Van's shirt, he was not recognized as Thanh Van anymore. He is becoming a different person, another being. But the Dharma seal that the Buddha taught, all impermanent, translates, so the transformation is really not surprising.

In the dialogue between Sariputra and Thien Nu, there is an idea, a concept, a reality that does not have adequate words to express, so it is necessary to receive it in foreign languages. It is possible here to borrow the expression of the Zen masters: "Ineffectual writing, differentiation, direct understanding of human nature, and knowledge of Buddha nature." This is the reality of "come and see." In that coming and seeing, an infinite sequence of continuous refusal of renunciation. As a person who constantly imagines breaking a limited space between two fixed points, until that finite space is cut into infinite space, until the distance between the two points is zero, then Now, when the cognitive mind reaches infinity, the scene becomes nothing. In that moment, a new space emerges, transcending both space and infiniteness of discriminating intellect. The world that once appeared in function, that world has gone, and gone. That world went into the passing away of Nirvana. He came and saw. The place he went to, under his bare head. The scene he was seeing, nothing stood up to appear. That country, that realm, is called emptiness. Infinite Origin is the end of the talks between Van-veng and Duy-ma-ma, and is also the moment when the Queen of flowers appears. In one view, Duy-ma-ca's answer is almost identical. again in a different context, the Buddha's answer to the monks when asked: where does an Arahant exist after death? Buddha said: Arahant-nirvana, went into the realm of eternity, with the mindless consciousness. [35] under vacuum fulcrum. The scene he was seeing, nothing stood up to appear. That country, that realm, is called emptiness. Infinite Origin is the end of the talks between Van-veng and Duy-ma-ma, and is also the moment when the Queen of flowers appears. In one view, Duy-ma-ca's answer is almost identical. again in a different context, the Buddha's answer to the monks when asked: where does an Arahant exist after death? Buddha said: Arahant-nirvana, went into the realm of eternity, with the mindless consciousness. [35] under vacuum fulcrum. The scene he was seeing, nothing stood up to appear. That country, that realm, is called emptiness. Infinite Origin is the end of the talks between Van-veng and Duy-ma-ma, and is also the moment when the Queen of flowers appears. In one view, Duy-ma-ca's answer is almost identical. again in a different context, the Buddha's answer to the monks when asked: where does an Arahant exist after death? Buddha said: Arahant-nirvana, went into the realm of eternity, with the mindless consciousness. [35] Duy-ma-ma's answer is almost identical in another context of Buddha's answer to the monks when asked: where does an A-la-Han exist, after death? Buddha said: Arahant-nirvana, went into the realm of eternity, with the mindless consciousness. [35] Duy-ma-ma's answer is almost identical in another context of Buddha's answer to the monks when asked: where does an A-la-Han exist, after death? Buddha said: Arahant-nirvana, went into the realm of eternity, with the mindless consciousness. [35]

Cosmic, not standing because there is no standing, not standing on anything. Another way to describe the world we call absolute. Each thing, in itself, is absolutely possible. Because of this tag, the two hairs and the tortoise joined together, forming a unity called turtle hair. This one stands up on the other. Then we search the whole world for a pinch of hair, or a strand of turtle, to make it a means of immortality. In the world we live in, there is no such thing. But who knows, in a certain world, turtles have hair and grow hair? Also, in this world, in this law, we attach the two ideas, the flower of the beautiful goddess of beauty on the immaculate gold robes of the Bhikkhu, a new truth appears, and that truth is not accepted. receive according to the current rules, in this life and in this world. The fact that it was decided to be polluted. The two truths, the heavenly flower of the goddess and the Dharma of the Bhikkhu, are separate, this is immeasurable to the other, both miraculous, immaculate truths; but when put together, one takes the other as a residence, they become polluted. When an artist collects mud, gravel, inferior, meaningless objects; he combined them, shaped into a statue of the God. Then what, when it exists separately, is listed as inferior, unclean, and now raised, becoming the embodiment of the Blessed Sacrament. Ultimately, tranquility or pollution is the result of a structured process of awareness and thought, realigning the world of things according to the needs and desires of a certain time and place. Pollution or disturbance is attached to an entity, a personality,

However, if it is not a talented artistic hand, those low-lying mud so hard to become a holy statue deserves to be worshiped. Also, if not a herbal medicine physician, the blend of plants sometimes becomes harmful, not a medicine. Also, if it is not a certified one, penetrating the dharma, then it is not possible to say exactly that craving for Bodhi, the word for liberation: Thien Nu asks Xa-profit-waving:

“How long has the elder been at peace? Xa-profit-waving: The question asked is not timely. Liberation can not be expressed in words. The goddess said: All texts have the characteristic of liberation. ”[36]

The mix is ​​terrible as an idiot makes his own medicine to drink. This awareness is a safety fulcrum for us to listen to the dramatic speech of the goddess before him Xa-profit-waving: Buddha for the rising monks who say liberation is free from craving, hatred, and ignorance. For the non-upper monk, Buddha says the nature of desire, hatred, and ignorance is liberation. [37] Chronicling does not just mean conceit or conceit, but a kind of configuration of the mind to judge reality. The upper monk is the improper attachment of incompatible entities that can lead to harm, such as the idea of ​​putting something on the rabbit's head, the fur on the shell of the tortoise, to make the turtle's fur horned. Like an incompetent painter who drew curves, lines on a page wanted to become a dragon, but only to make a snake, or worse, nothing out of shape, just annoying the viewer. Of course, in the world, only a few people are herbal healers; a few are talented painters. Besides, it was like a neighbor who imitated Western competition and winced, thinking it was beautiful.

3.  Body as illusory

"Mind is like a public," [38] the mind is a talented painter, a great architect. We often hear that the Bible says. Unfortunately, there are very few artists in this world, so this world is always sought to deny it, because it is ugly and impure. Even so, at rare times the Udumbara flowers appear to rearrange the image of the world. Still successful, cylindrical, active, not in the rotation does not know where is the starting point. The stage of life in that rotation time is suitable to change the image of happiness and sadness according to the appearance of the flower along with its shining light, and the next is a subtle wafting fragrance.

The appearance of Thien Nu in the interior of Duy-ma-ma is the change of scene in the theater that we call the stage of life. That appearance, in the minds of each of the other audiences, signals a change of value in perspective and judgment. As one suddenly discovered we were not as we thought. The order and starting values ​​change. This event is not uncommon in a person's life. But few know the identity of their item to know to what extent we have changed. Like people walking in the dark night without being aware of the changes in the surroundings, not knowing we are shifting to the east. or to the west. A famous robber, killed without winking, suddenly transformed into a Saint whose loving-kindness, generosity, was able to affect a woman who was in danger of escaping. [39] That transformation is said to be superreal, unreasonable. But it was probably no more absurd when a man suddenly found himself turning into a woman. That gender change is not something that has never happened. However, putting the two events together, if awkward, unkind, it was just a piece of rabbit horn.

An event unreasonably associated with all the absurdities, irrespective of the convention of cognition, disregarding the laws of existence, despite all the estimated moral values; The incident was that the Xa-profit-waving transformed into a woman. This is a critical test point for our ability to think critically for the present reality. gender and human life.

After the incident, the goddess in the image of Xa-profit-waving proposed Xa-benefit-waving in the image of the woman, please return to the female body, to return to itself as before. But Xa-profit-waving said: I do not know what to turn. In response, she also explained the meaning of the words of Xa-wip-waving: "If Xa-Loi-waving can transfer the female body, all the other women will also be able to recover the female body." All will be able to become male. As Xa-profit-waving hybrid version is not a female but a female incarnation. All women with female bodies, too, though not female but embodied female. So, Buddha intimately said: all things are not male or female.

Perhaps in all of us never once in a dream, even just in a dream, finds itself changing its gender to contemplate how its emotional sentiment was then. Of course, the emotion in the dream is just a remembrance of the ordinary affection at awakening. Therefore, it is difficult for us to explain to ourselves, to ourselves, what it is to experience in our own way the meaning of gender equality. It is even more difficult to experience the meaning of legal equality.

After restoring herself, Thien reverted back to the female; Xa-profit-return female body transformation back toam; The goddess asked, "The female body that had been created earlier has now gone head-on?" Xa-profit-waving: Nothing is created, nothing is manipulated. The goddess concludes: all things are like that, there is nothing created, nothing manipulated; no artifact and no transformation. Buddha said so. From that know that what is Tathagata transformations, incarnation of Tathagata, which does not kill no birth; There is no death and no sacrifice. Until, there was no witness of Xa-lavip. The meaning of these things is not uncommon in Buddhist scriptures; but we try once to see ourselves changing to see what it means to be real. Come to see for yourself.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIENAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/5/2020.